Apesar de milenar e ricamente inserido na cultura, o consumo de drogas ainda é encarado como um tabu na sociedade de hoje. Este trabalho visa entender e discutir de maneira crítica as características do consumo de drogas na sociedade contemporânea. Para isso, no primeiro capítulo é estudado a história da formação do sujeito e da sociedade Moderna, que nas revoluções burguesas e nas guerras mundiais definem o cenário de ascensão do consumismo. No segundo capítulo é feito um breve levantamento da história das drogas com suas diferentes inserções na vida dos homens, marcando que seu consumo é histórico, e posteriormente é traçado o atual estado da discussão sobre drogas nos âmbitos políticos e científico. No terceiro capítulo discute-se sobre o sujeito que consome a droga e sua formação subjetiva e psíquica e a intima relação que esta formação tem com o social. No quarto capítulo é explorado as características sociais em que o sujeito consumidor de drogas se insere e é analisado as características contraditórias que constituem o consumo de drogas na contemporaneidade. Amplamente utilizada, as drogas são divididas em categorias quanto a sua legalidade ou sua finalidade e desse modo se incentiva o consumo de alguns tipos e se proíbe o consumo de outros. Tal contradição permite que se projete nas drogas, pelo seu consumo e pelo seu combate, toda a agressividade do instinto de morte gerado por um sistema que idolatra o novo e é excessivamente repressivo, cobrando o máximo de desempenho dos sujeito. Neste contexto, o consumo torna-se a principal atividade mantenedora do sistema produtivo, tanto pela parte econômica de dominação, quanto por romper os vínculos com o passado e com toda a tradição que poderia oferecer algum tipo de suporte ao sujeito que se encontra desamparado. O consumo de drogas, irreflexivo, serve bem a esse sistema pois dele se ignora todo o passado e o possível futuro, exigindo apenas o prazer máximo e momentâneo / Although ancient and richly inserted in culture, drug use is still seen as a taboo in today\'s society. This work aims to understand and discuss critically the drug use characteristics in contemporary society. For this, the first chapter is studied the history of the formation of the subject and the Modern society, which in bourgeois revolutions and world wars define the rise of consumerism scenario. The second chapter made a brief survey of the history of drugs with their different inserts in the lives of men, marking its consumption is historical, and is later traced the current state of the drugs on discussion in the political and scientific fields. In the third chapter discusses about the subject consuming the drug and its subjective and psychological training and the close relationship that this training has with the social. In the fourth chapter is explored social features in the drug consumer subject is inserted and is analyzed the contradictory characteristics that make up the drug use nowadays. Widely used, the drugs are divided into categories as its legality or its purpose and is thus encourages the consumption of certain types and prohibits the consumption of others. This contradiction allows you to design on drugs, its consumption and its combat, all the aggressiveness of the death instinct generated by a system that worships the new and is overly repressive, charging the maximum performance of the subject. In this context, consumption becomes the main sponsor activity manufacturing, both for the economic part of domination, as to break ties with the past and with all the tradition that could offer some kind of support to the individual who is helpless. Drug use, unreflective, serves well to this system because it is ignored all the past and the possible future, requiring only the maximum and momentary pleasure

La thèse présente en premier lieu l'historique de la découverte du texte, les sources textuelles, les différentes éditions et commentaires du sāmavidhānabrāhmaṇa. La partie succédante de l'étude expose le corpus du sāmaveda qui, à ce jour, compte cent sāmagrantha avec une recension la plus complète possible et une présentation de chaque œuvre. Puis quelques notions-racines sont revisitées afin de mieux circonscrire le pouvoir d'expression du Mot intuitif dans son application sāman. La manière dont s'exécute le stotra, cette louange chantée, est décryptée jusqu'à son emploi particulier dans le yajña et la place de l'udgātṛ. S'il est des variantes justifiées entre les deux sam̐hitā (ṛc, sāma) celles-ci sont relevées pour leur pertinence au texte, puisque chaque résultante de l'action est déclenchée par le chant de l'ardent. Un examen de l'éthique de vie, l'art de vie, la biosphère, l'environnement sociétal et économique du quotidien qui émane de ce texte indatable, permet de saisir aussi l'évolution de la culture indo-iranienne depuis la proto-histoire dans sa tradition orale. En dernière partie de ce volume est présentée la composition textuelle du sāmavidhānabrāhmaṇa. Un accent est mis tout particulièrement sur ses traits remarquables. Les études historiques, philologiques et épistémologiques sont revisitées au regard de leur contexte. Le volume se clôt par le chapitre douze portant sur les questions ouvertes soulevées par le texte. Le deuxième volume présente le texte sanskrit des trois éditions du sāmavidhānabrāhmaṇa, texte devanāgarī en mode continu et translittéré en mode padapāṭha reconstruit. / The thesis first presents the history of the discovery of the text, the textual sources, the different editions and comments on sāmavidhānabrāhmaṇa. The succeeding part of the study presents the corpus of the sāmaveda which, to date, counts hundred sāmagrantha in the most comprehensive review possible and a presentation of each work. Then a few basic concepts are revisited in order to define in a better way the power of expression of the intuitive Word in its application sāman. The ways and means the stotra is executed, this chanted praise, is decrypted unto its specific employment in the yajña and the udgātṛ in his place. If there have been justified variations between the two sam̐hitā (ṛc, sāma), these have been taken up as regards their relevancy throughout the text, since each resultant of action is triggered by the chant of the ardent one. A review of the ethics of life, the art of life, the biosphere, the societal and economic environment of everyday life that emerge from this undatable text also allows us to capture the evolution of the Indo-Iranian culture since the proto-history in its oral tradition. In the final part of this volume is presented the textual life of the sāmavidhānabrāhmaṇa. Emphasis is specially laid on its remarkable traits. The historical, philological and epistemological studies are reconsidered from their context. The volume ends with chapter twelve which deals with open questions raised by the text. The second volume presents the Sanskrit text of the three available editions of sāmavidhānabrāhmaṇa, continuous devanāgarī text, and then transliterated in reconstructed padapāṭha mode.

嚴淑儀. / "2002年6月" / 論文 (哲學碩士)--香港中文大學, 2002. / 參考文獻 (leaves 197-205) / 附中英文摘要. / "2002 nian 6 yue" / Yan Shuyi. / Lun wen (zhe xue shuo shi)--Xianggang Zhong wen da xue, 2002. / Can kao wen xian (leaves 197-205) / Fu Zhong Ying wen zhai yao. / 麥金太爾著作縮寫表 --- p.VIII / 引言 --- p.IX / Chapter 第一章 --- 當代倫理學困境 --- p.1 / Chapter 第一節 --- 麥金太爾對當代道德困境的描述 --- p.1 / Chapter 第二節 --- 不可共量性與不相容性 --- p.10 / Chapter 第三節 --- 啓蒙運動以來的單一理性觀 --- p.24 / Chapter 第四節 --- 情感主義、相對主義與觀點主義 --- p.42 / Chapter 第二章 --- 麥金太爾對傳統之合理性的說明 --- p.55 / Chapter 第一節 --- 由傳統建構之理性觀的特色 --- p.55 / Chapter 第二節 --- 在傳統中體現的理性探究 --- p.71 / Chapter 第三節 --- 知識論危機 --- p.86 / Chapter 第四節 --- 與啓蒙運動理性觀的對比 --- p.100 / Chapter 第五節 --- 真理和理性證立 --- p.108 / Chapter 第六節 --- 理性探究傳統的理性證立 --- p.116 / Chapter 第七節 --- 道德困境的理性出路 --- p.124 / Chapter 第三章 --- 「傳統之合理性」觀點的理性證立 --- p.128 / Chapter 第一節 --- 對麥金太爾的批評(1) -傳統的理性比較涵蘊普遍主義？ --- p.133 / Chapter 第二節 --- 對麥金太爾的批評(2)- 歷史證立的原則是否自我指涉地不融貫？ --- p.138 / Chapter 第三節 --- 對麥金太爾的批評(3）- 跨傳統的解釋是否可能？ --- p.142 / Chapter 第四節 --- 對麥金太爾的批評(4）- ¯‘ة未效忠任何傳統的個人？ --- p.153 / Chapter 第五節 --- 對麥金太爾的批評(5)- 傳統之間的比較是否解決道德爭議的唯一方法？ --- p.161 / Chapter 第六節 --- 對麥金太爾的批評(6）- 多瑪斯主義包含不容質疑的信仰？ --- p.170 / Chapter 第七節 --- 對啓蒙運動理性探究觀與相對主義的批評 --- p.178 / 結語 --- p.191 / 參考書目 --- p.197

Two major developments dating from the 1970s - the rise of migration to the Gulf and the Soviet invasion of Afghanistan – have led to a transformation of Pakhtun areas in Pakistan as well as in Afghanistan, bringing impacts on every aspect of the society, including the Pakhtun code of life, Pakhtunwali. The worsening security situation has led to a dearth of anthropological research in the Pakhtun regions in both countries. Most recent research relies on older outdated works and hence fails to take account of these momentous changes. For example, the dominant perspective still portrays Pakhtunwali mainly as a violent code involving revenge killings in feuds that are carried on for generations, which is no longer the case. My focus of study is a Pakhtun village in the Lower Dir district of Khyber Pakhtunkhwa province, Pakistan. The village lies outside the tribal areas and the main source of income of the local people is remittances from the Gulf. The remittances have changed the village social structure and resulting in an increase in the number of landholders and an erosion of traditional social structure. Because of these changes Pakhtunwali has transformed, adjusting to the new socio-economic and religio-political set-up. Under these changed conditions, the complex of customary practises known as gham khadee (sorrows and joys) has emerged as the most salient feature of Pakhtunwali. Gham khadee refers to a number of practises ranging from participation in funerals and weddings to mutual favours among people in various matters of daily life. The tenets of Pakhtunwali, e.g. badal (revenge) , melmastya (hospitality), khegada (doing good), and tarburwali (cousin rivalry) are all performed within gham khadee occasions. However, the prominence of gham khadee does not mean that other tenets, e.g., violent badal, have completely ended; rather, the practise of violent badal has decreased. This thesis investigates the diverse and changing patterns of social relations among Pakhtuns, with particular attention to the ways in which social relations are guided by the practise of gham khadee. Given that political position among Pakhtuns is tied to honour, this thesis also investigates how gham khadee and the doing of favours help leaders build up their profile as well as create a political following. I take the prominence now given to gham khadee to be a manifestation of Pakhtunwali in the contemporary Pakhtun society living under the state’s laws.

This qualitative research study explores the role of the sermon in corporate Nazarene worship. The context of this study is located with the Christian, Protestant, evangelical, Wesleyan theological tradition as expressed through the Church of the Nazarene in Australia. The church is briefly described from a Wesleyan perspective. Seven features are identified as historically important within the worship experience of Nazarenes; Biblically centred, centrality of the sermon, connection with Christian tradition, the preacher's life, encounter with self and the divine, community, and practical and relevant to present life. The conceptual lens through which the worship experiences are described is Cultural Historical Activity Theory (CHAT), as primarily articulated by Yrjö Engeström (1999). The philosophical roots of CHAT and the concept of activity are described along with the structure of activity. Additionally, the compatibility of Wesleyan theology with the conceptual understanding of CHAT is presented. The interactive context of Nazarene worship is one of the compelling reasons given for using CHAT as the conceptual base for this study. Three corporate Nazarene worship experiences in three different Nazarene congregations are examined in detail using four research methodologies; namely, video taping, video stimulated recall interviews, focus groups, and observation reports. The data gathered is by way of transcriptions based on the video taping of the sermons, stimulated recall interviews and focus groups and is managed by use of the NUD*IST (5) computer program. The observation reports are used to gain insight into specific context issues. Nazarene worship is then mapped by relating the features found to be historically important in Nazarene worship to elements of the activity system. The role of the Bible, the sermon, Christian tradition, the preacher's life, the church community, personal encounter, divine encounter, and the application and the call to decision are identified in CHAT terms. The focus of this study is within Steps 1 and 2 of Engeström's (2000) expansive development cycle. Through the mapping of Nazarene worship, tensions are identified and their possible sources explored. The tensions of confrontation versus care, creation of a quiet, meditative environment versus noisy, dynamic environment, planning versus spontaneity, and individual versus community orientation are all explored in turn. Possibilities for resolution of these tensions are suggested as a means of guiding the continued development of the activity of Nazarene worship. Possible resolution of these tensions includes the change of the focus of sermons from confrontation to empowerment, the change of the structure of sermons to encompass the visualisation of the change sought, the change of the perceptions of the preacher to one of a sojourner, and the cultivation of spontaneity within sermon delivery. The static nature of the sermon as an instrument in both the sermon's historical development and the development of the corporate worship experience points to the need for the development of the sermon as a more flexible instrument. These conclusions have implications for the teaching of preaching in schools preparing Nazarene preachers. This study contributes to the conceptual basis for the ongoing development of clergy in their preaching ministry. This study has also made visible the difficulty of applying the conceptual framework of CHAT to the complex situation of corporate Nazarene worship experience. While conceptually it may be possible to differentiate between elements within an activity system, their practical distinction is less precise. This imprecision can create confusion especially at the tertiary and quaternary levels of contradictions and may need more precise articulation of the interactions within the activity system as well as between activity systems.

This study aims to explore, describe and thus understand the phenomenon of two-year college program students’ persistence within the context of Taiwanese culture and tradition; and to develop and provide a framework or patterns for understanding working adult students’ persistence for educators. By using a hermeneutic phenomenology approach, the persistence in learning experiences of specific participants was explored based on semi-structured interviews in two exploratory studies linked by a comprehensive literature review. The researcher’s own experience of persistence was also included as part of the study. The data were analysed by using thematic analysis and narrative construction. Findings reveal that participants persist with the support of enabling factors and application of coping strategies despite barriers. The intertwined relationship between the value placed on qualifications, identity recognition and views of persistence contribute to the concept of persistence. This concept develops through schemas emerging from the data: historical effect, cultural reproduction and identity construction. Under the influence of Taiwanese tradition and culture, this concept of persistence immerses into the participants’ knowledge ground and standpoints to understand the world they live in. The concept is defined as ‘no pain, no gain’ and includes dimensions of insisting on the right to study, fulfilment of dreams, being a role model of good study habits, personal growth and enrichment. Participants construct both social identity as graduates and personal identity as progressive, competent and respected individuals. The findings of this study benefit both theory and practice. Theoretical implications and recommendations include providing insights into the concept of persistence through development of schema that underpin factors contributing to working adult students’ persistence in Taiwan. Practical implications and recommendations include insights drawn from the perspective of Taiwanese culture and tradition to understand the experience of two-year college program working adult students to persist in a high level learning environment, which informs educators to see themselves as important sources of support and information, and thus able to assist their students to cope with the barriers to their learning, or to extend persistence outside their formal educational settings and maintain their learning.

The primary objective of this thesis focuses on the nature of transmission of oral narratives, based on the relationship formed between the recipient and the source. It will be argued that based on the nature of the relationship between these people knowledge is passed on. It will highlight these relationships within a whanau context, especially the koroua and the mokopuna.

Zugl.: Nairobi, International Faith Theological Seminary University College, Kenya Branch, Magisterarbeit, 2007.

<p>Uppsatsen behandlar bönders världsbild under två perioder, före (1796-1800) respektive efter Laga skifte (1886-1890). Studien är avgränsad till Höks Härad i Hallands län. Den empiriska undersökningen baseras på suppliker, insända till Hallands läns Landskontor och Landskansli, som analyserats och tolkats med en hermeneutisk metod. Karl-Johan Ödmans teori i vilken bondebefolkningen genomgick ett mentalt skifte mellan tradition och modernitet i samband med Laga skifte har fungerat som ram för tolkningen av materialet. Undersökningen visar att kännetecken för Ödmans traditionella paradigm återfinns i undersökningens suppliker från den tidiga perioden medan de moderna kännetecknen inte är lika tydliga under sin period. De förekommer däremot parallellt med de traditionella i slutet av 1700-talet vilket skulle kunna visa att paradigmskiftet mellan tradition och modernitet kan kopplas till fler faktorer än Laga skifte.</p>

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